[Advaita-l] Binary nature of Jnana

[H S Chandramouli]

Namaste Venkat Ji,

Thanks for the response. I did not realize that the text you quoted from
was VS. I understand MahavAkya as forming part of Shravana. SMN have to be
practiced together over and over till Realization which  takes place only
during Shravana, on the utterance of the MahAvAkya (forming part of
Shravana) by the Guru *after* Manana and NididhyAsana help in refining the
mind to enable such Realization to take place. There is no need for manana
and nididhyAsana after such Realization.

I am not sure if VS takes the same view.

Regards



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On Wed, Jul 6, 2022 at 7:01 PM Venkatraghavan S <agnimile at gmail.com> wrote:

> Namaste Chandramouli ji,
>
> In which aspect are you seeking a clarification from the text?
>
> The shravaNa in the SMN triad that is being talked about in the Vichara
> Sagara sentence quoted earlier as the remote cause of brahmasAkshAtkAra, is
> the shravaNa to determine that the tAtparya of the Shruti lies in advaita.
>
> Different from this shravaNa, which is the direct cause of
> brahmasAkshAtkAra attributed in Vichara Sagara, is the mahAvAkya that has
> been heard from a guru.
>
> ज्ञानस्य साक्षात्साधनं तु श्रोत्रेन्द्रियसंबद्धवेदान्तवाक्यमेव
> ...अवान्तरवाक्येन परोक्षमेव, महावाक्येन त्वपरोक्षमेव।
>
> The direct means to jnAna is vedAntic sentences that are connected to the
> sense of hearing...(He then goes on to say vedAntic sentences are two
> types,  avAntaravAkya and mahAvAkya and defines the former as those
> upaniShad sentences which reveal the svarUpa of jIvAtma and paramAtma and
> the latter as those sentences that reveal their identity ). avAntaravAkya
> shravaNam gives rise to indirect knowledge. mahAvAkya shravaNam gives rise
> to direct knowledge.
>
> So the classification system according to VS is:
> 1) The shravaNa of vedAnta which is a remote cause of knowledge is to
> remove doubts about where shruti's prAmANya lies.
> 2) manana is to remove asambhAvanA and samshaya.
> 3) nididhyAsana is to remove viparIta bhAvanA.
> 4) avAntaravAkya shravaNam leads to paroksha jnAna.
> 5) mahAvAkya shravaNam, the antaranga sAdhana, is the direct means for
> direct knowledge.
>
> Only such a direct knowledge can remove adhyAsa along with its root,
> avidyA. Is there anything here that you disagree with?
>
> Regards,
> Venkatraghavan
>
>
> On Wed, 6 Jul 2022, 13:56 H S Chandramouli, <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Venkat Ji,
>>
>> Reg  <<  The text says - "देहादिदृश्यप्रपंचः सर्वोऽपि सत्यः,
>> जीवब्रह्मणोर्भेदश्च
>> सत्यः - इति धीर्विपरीतभावना । सा च निदिध्यासनेन निवार्यते । एवं
>> श्रवणादित्रयं ज्ञानप्रतिबन्धकीभूतासंभावनाविपरीतभावनानिवृत्तिद्वारा
>> परम्परया
>> अपरोक्षज्ञानसाधनं भवति ।,
>> Here, the habitual notions of the reality of the world, the difference
>> between jIva and brahma being real etc are specifically termed
>> viparItabhAvanA, a pratibandhaka for the rise of jnAna, removed by
>> nididhyAsana, which, as part of a triad along with shravaNa and manana,
>> serves as the remote cause for the rise of brahmasAkshAtkAra  >>,
>>
>> I am not sure if the said text you have quoted has clarified elsewhere.
>> For jnAna, all doubts/viparIta bhAvana etc have to be removed *along
>> with their root*. The root or seed is avidyA.  That is not possible
>> through manana or nididhyAsana. What can be removed is only the manifest
>> ones. They could well recur when external conditions change and what was in
>> a subtle form earlier in avidyA could become manifest. They are destroyed,
>> along with the root, ONLY through shravaNa.
>>
>> This is my understanding.
>>
>> Regards
>>
>>
>>>
>>>
>>>
>>>>
>>>>
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